Lecture III
That women too should study philosophy. [1]
1 When someone asked him if women too should study philosophy, he began to discourse on the theme that they should, in somewhat the following manner. Women as well as men, he said, have received from the gods the gift of reason, which we use in our dealings with one another and by which we judge whether a thing is good or bad, right or wrong. Likewise the female has the same senses as the male; namely sight, hearing, smell, and the others. Also both have the same parts of the body, and one has nothing more than the other. Moreover, not men alone, but women too, have a natural inclination toward virtue and the capacity for acquiring it, and it is the nature of women no less than men to be pleased by good and just acts and to reject the opposite of these.
2 If this is true, by what reasoning would it ever be appropriate for men to search out and consider how they may lead good lives, which is exactly the study of philosophy, but inappropriate for women? Could it be that it is fitting for men to be good, but not for women? Let us examine in detail the qualities which are suitable for a woman who would lead a good life, for it will appear that each one of them would accrue to her most readily from the study of philosophy.
3 In the first place, a woman must be a good housekeeper; that is a careful accountant of all that pertains to the welfare of her house and capable of directing the household slaves. It is my contention that these are the very qualities which would be present particularly in the woman who studies philosophy, since obviously each of them is a part of life, and philosophy is nothing other than knowledge about life, and the philosopher, as Socrates said, quoting Homer, is constantly engaged in investigating precisely this:
"Whatsoever of good and of evil is wrought in thy halls."
But above all a woman must be chaste and self-controlled; she must, I mean, be pure in respect of unlawful love, exercise restraint in other pleasures, not be a slave to desire, not be contentious, not lavish in expense, nor extravagant in dress. Such are the works of a virtuous woman, and to them I would add yet these: to control her temper, not to be overcome by grief, and to be superior to uncontrolled emotion of every kind.
4 Now these are the things which the teachings of philosophy transmit, and the person who has learned them and practices them would seem to me to have become a well-ordered and seemly character, whether man or woman. Well then, so much for self-control. As for justice, would not the woman who studies philosophy be just, would she not be a blameless life-partner, would she not be a sympathetic helpmate, would she not be an untiring defender of husband and children, and would she not be entirely free of greed and arrogance? And who better than the woman trained in philosophy— and she certainly of necessity if she has really acquired philosophy —would be disposed to look upon doing a wrong as worse than suffering one (as much worse as it is the baser), and to regard being worsted as better than gaining an unjust advantage? Moreover, who better than she would love her children more than life itself? What woman would be more just than such a one?
5 Now as for courage, certainly it is to be expected that the educated woman will be more courageous than the uneducated, and one who has studied philosophy than one who has not; and she will not therefore submit to anything shameful because of fear of death or unwillingness to face hardship, and she will not be intimidated by anyone because he is of noble birth, or powerful, or wealthy, no, not even if he be the tyrant of her city. For in fact she has schooled herself to be high-minded and to think of death not as an evil and life not as a good, and likewise not to shun hardship and never for a moment to seek ease and indolence. So it is that such a woman is likely to be energetic, strong to endure pain, prepared to nourish her children at her own breast, and to serve her husband with her own hands, and willing to do things which some would consider no better than slaves' work.
6 Would not such a woman be a great help to the man who married her, an ornament to her relatives, and a good example for all who know her? Yes, but I assure you, some will say, that women who associate with philosophers are bound to be arrogant for the most part and presumptuous, in that abandoning their own households and turning to the company of men they practice speeches, talk like sophists, and analyze syllogisms, when they ought to be sitting at home spinning. I should not expect the women who study philosophy to shirk their appointed tasks for mere talk any more than men, but I maintain that their discussions should be conducted for the sake of their practical application.
7 For as there is no merit in the science of medicine unless it conduces to the healing of man's body, so if a philosopher has or teaches reason, it is of no use if it does not contribute to the virtue of man's soul. Above all, we ought to examine the doctrine which we think women who study philosophy ought to follow; we ought to see if the study which presents modesty as the greatest good can make them presumptuous, if the study which is a guide to the greatest self-restraint accustoms them to live heedlessly, if what sets forth intemperance as the greatest evil does not teach self-control, if what represents the management of a household as a virtue does not impel them to manage well their homes. Finally, the teachings of philosophy exhort the woman to be content with her lot and to work with her own hands.
1 The Stoics as a group advocated the study of philosophy for women. Cf. Lactantius Inst. Div. III, 25.